Welcome to CBE’s Library

Like Mary the mother of Jesus, Christian men and women are called to bring Christ to the world.

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Jesus’s encounter with the Syrophoenician woman of Mark 7 changed the minds of the first disciples and has the power to change modern minds as well.

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First Corinthians presents Christian women with a time to speak, not a time to be silent.

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Like Mary of Luke 10, our identity in Christ is not primarily as females or males but as faithful disciples.

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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.

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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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If we broaden our scope to a global and centuries-long view, it becomes clear that the church’s primary source of biblical interpretation and application has been preaching.

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This sermon on Mary and Martha in Luke 10 argues that the problem is neither Martha’s housework nor Mary’s sitting at the feet of Jesus. The problem is judgment, which should be replaced with celebration of the gifts of others, even when those gifts differ from our own.

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As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.

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Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.

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